effential difference between the elect and others, until it is effected by the holy Spirit. He has it in charge to prepare them for the things for which they are defigned, that they may ftand as pillars in the temple of God, to the glory of his infinite grace. God orders their education, and all their circumstances and connections in this life, with a fpecial view to this end; tho' they do not regard him until the Spirit begins his operations with them. When the Holy Ghoft begins his work upon fuch as are chofen to eternal life, he does not make any new revelations to their understandings in an immediate way: but impreffes their minds with the things which are already written in the fcriptures,-faftens a fense of their truth and importance upon them, and convinces them of fin, of righteousness, and of judgment. This is neceflary; for no one can believe on Jefus Christ, or return unto God, until he fees that he has gone aftray from God, and has real need of fuch a Redeemer. Thefe convictions do not infpire the unrenewed with holinefs or comfort. But they clearly discover to them their enmity against God; and are fo conducted, as to cause their corruptions to manifeft themselves. And they produce deep anxiety and diftrefs of foul. The finner is bro't to see himself wholly depraved in heart, utterly inexcufable, in the hands of an angry God, and dependent on fovereign, allconquering grace for any profpect of efcaping his endlefs wrath. Still however he is a finner, under condemnation, and fees himfelf in this fituation. Thefe convictions are fometimes called the preparatory work of the Spirit, becaufe they bring the finner to fee his fins and mifery, and to feel his need of a Saviour. Further The Holy Ghoft renews the hearts of all whom the Father hath given unto the Son. Their oppofition to God is fubdued. As many as are ordained to eternal life believe. They become full of love to God, and the willing fubjects of divine grace. This is wro't wholly by the pow er of the Spirit, without any previous concurrence of their own wills. They are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God, are born of the Spirit. God, who commanded the light to fhine out of darkness, fhineth in their hearts, to give the light of the knowledge of the glory of God, in the face of Jefus Chrift. The Holy Spirit, by thus changing their hearts, produces in them repentance towards God, and faith in our Lord Jefus Chrift. Henceforth they become interefted in all the promises which are made to fuch as repent and believe the gospel. They are now bro't into personal covenant with God. They have given themselves to him; and he has promised that he will be their God, and that none fhall pluck them out of his hands. But God has not received them into favor because their repentance or faith have rendered them deferving of his love; but because he gave them to Chrift, to be the fruits of his redemption. And being thus given to Chrift, he treats them with favor, from regard to his beloved Son. They are made accepted in the beloved. From this time, the Spirit takes fpecial poffeffion of them, as the property of Chrift, and the heirs of his kingdom and glory. They become the temples of the Holy Ghoft. The Spirit takes charge of them, to prepare them for the purposes for which they were given to Chrift. That they may be veffels of mercy fit for his ufe and fervice. The Father loves them, and the Holy Ghoft loves them, as being the children of Christ, members of his body, and monuments of his glory; and therefore willingly takes it upon him to prepare them by his power, thro' faith unto falvation. In engaging to accomplish this work of grace, there is much bufinefs undertaken. The fpirit is employed continually, in numerous offices of mercy to Chriftians. He does not ordinarily render them at once perfect in holinefs. That would not be beft for them, nor fit them fo well for the purposes for which they are defigned. In his conduct towards them, in their imperfect ftate, which continues till death, he convinces them by their own experience, which is the most feeling of all inftructors, of many things which peculiarly prepare them to be an honor to Chrift. He brings their vilenefs, the plague of their own hearts, and their extreme obftinacy and frowardness more abundantly into their own view, by its being acted out in all circumftances, and under all obligations, than could have taken place, if they were perfectly fanétified at once. He teaches them by experience their weaknefs, dependence, and need of divine protection and grace, to uphold them, and render them ufeful in the world. This knowledge of themselves, of God, of their relation to him, and of his infinite condefcenfion to them, and kind attention to their wants. The holy fpirit takes of the things of Chrift, and fhews them to his people, by placing them in an innumerable variety of circumstances, adapted to give them the most advantageous and impreffive views of the various things which God has inferted in the holy fcriptures. One fituation prepares them pe culiarly to fee the excellency of one thing, and another of another thing which he has revealed. Trials, victories, falls, recoveries, comforts and afflictions, all in their turns, render them peculiarly fufceptible of a fenfe of the glory of one part or other of the fcriptures, and of the abundant provifions of the gofpel difpenfation. And the fpirit takes advantage of thefe circumstances to disclose their glory; fo that they appear exceedingly rich. Chrift told his difciples, that the fpirit fhould bring all things to their remembrance, whatsoever he had faid unto them. On particular occafions, believers have the most fuitable texts of scripture frequently fuggefted to their minds, peculiarly fitted to their circumftances, either for reproof, warning, confolation, or support under temptations; and they are brought to their remembrance in fuch numbers, order and power, as bespeak the work of the holy fpirit. He leads them to realize that the promifes of God are firmer than the mountains, reveals the inexpreffible importance of God's law, and of his kingdom,--fills the foul with a fenfe of eternity, fo as to renders Chrift, his promifes, and the aid of the fpirit more precious to them. They become more affected with a fenfe of the richnefs and freenefs of divine grace-break the ftrength of thofe temptof God's wonderful long suffer- ations which originate from the ing and faithfulness to provoking deceitful importance affumed by creatures. They increase in the the things of this world. He be comes in them who believe a fpi- | particular dealings with themfelves. Thefe comforts are of an holy nature-are infpired by the holy fpirit, and cannot be enjoyed but by an holy heart. rit of prayer,-helpeth their infirmities, leads them to cry Abba Father, and maketh interceffion in them with groanings which cannot be uttered. He fearcheth all things, yea the deep things of God, and fo fuggefts the excellency of them to believers, that they are made to have their effect upon their hearts. He reftrains from fin-restores them when they have wandered, when neceffary he gives them that extraordinary intrepidity, that they are not overawed by the frowns of princes, or the fears of death. This has been well illuftrated by the hiftory of the prophets, apoflies and martyrs. He excites them to vigilance, and a life of holinefs. In the discharge of the duties which devolve upon them, they are made to bring forth fruit, fome thirty, fome fixty, and fome an hundred fold. In a word, the fpirit of God is in believers, manages them in all their circumstances, and makes ufe of the word, ordinances and providence of God to inftruct, reprove, reftrain, encourage and defend them, and gradually prepare them for the bleffings defigned them, and the ufes for which they are intended. The Holy Ghoft is also called the comforter. The comforts which he gives are the pleafures which believers receive in the contemplation of God, as he is revealed in the fcriptures, in all his adminiftrations. These are an inexhauftible fource of enjoyment to fuch as have an heart that can be gratified by beholding divine perfections. He alfo gives them precious comforts, from the fatisfaction which they take in employing themfelves in the duties of religion, and in admiring the wifdom and mercy of God in his In contemplating the offices of the Holy Ghoft, in the falvation of the elect, it is impoffible for experienced Chriftians not to reflect on his importance to them. He is every thing to them for inftruction, conviction, regeneration, perfeverance, growth in grace, comfort, and final perfection in holiness and happinefs. It is altogether by him that they are made to differ from the worst of mankind. They might as well hope for falvation without the mediation of Chrift, as without the peculiar office of the Holy Ghoft. These confiderations excite their admiration, awaken their gratitude, and encourage them to work out their own falvation with fear and trembling, because it is God that worketh in them, both to will and to do. And they cannot refrain from crying under the influence of thefe reflections, Not unto us, O Lord, not unto us, but unto thy name give glory. Chrift has not left his children comfortlefs. They are not orphans. By giving them his fpirit, he has beftowed immenfe blef. fings upon them. How rich are their comforts, daily enjoyed in proportion to the communications of the Holy Ghoft. Let them,let all mankind, tafte and fee that the Lord is good. Let them atk for the rich fupplies of his fpirit, rejoicing in, and taking encouragement from the declaration made by Chrift. If a fon afk bread of any of you that is a father, will he give him a stone? Or if he afk a fish, will he for a fish give him a ferpent? Or if he afk an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more fhall your heavenly Father give the holy fpirit to them that afk him?-To the God of all grace and confolation be everlasting praises. Amen. MIKROS. Thoughts on the gospel means of awakening finners. PR REVIOUSLY to the converfion of finners, it is God's ordinary method to convince them of their deplorable ftate, and awaken their confciences. Conviction appears to be a pre-requifite to regeneration: and this pre-requifite is effected in the ufe of means. "By the law is the knowledge of fin.” "And how fhall they believe in him of whom they have not heard?" Now, it is an important enquiry, what doctrines and divine truths are the most directly calculated for the conviction and awakening of finners? Some fay, they ought to be encouraged in their own works, and by warmly exhorting them to duty, and fetting before them the beauty of holinefs they will hereby be the moft likely to become convinced and awakened. Others advocate, that fimply holding up the terrors of hell, will be inoft likely to produce this needful effect. Even fome, who profefs to be Calviniftic in fentiment, tell us, that the doctrine of ftrict total depravity, and divine abfolute fovereignty are not profitable to awaken finners, but will have a more direct tendency to increase their ftupidity. Thofe alfo, who are difpofed to cavil at truth, and who choofe to remain undisturbed in their fins, tell us, that if they are abfolutely dependent en divine grace, they will reft contented, God will do with them as he pleases. But as we have no warrant to make the feelings of the depraved heart our guide, let this enquiry be now directly made ;-what ideas are the most suitable to be impreffed on the mind of the thoughtlefs finner, in order for him to be alarmed in view of his ftate? I answer. Let it be clearly brought into his view, that he is in a totally finful, ruined ftate; and that there is no other help but in the mere fovereign pleasure of God. I will proceed to eflablish this anfwer by evidence. As a theme of illuftration, recourfe will be had to a circumstance recorded by St. Matthew, fourteenth chapter. An inftance is there ftated concerning the apofile Peter, which bears a direct analogy to the queftion now before us. At a time when our Lord walked on the fea of Tiberias, to meet his difciples, in confequence of Peter's requeft, the Saviour bade Peter come and meet him. But we read, "When be faw the wind boiflerous he was afraid; and, leginning to fink, he cried, faying, Lord, fave me." Here we may remark, 1ft. That Peter faw he was finking. The wind was boifterous, and we are told, he began to fink. 2. He found that he could not deliver himself. He must doubtlefs be convinced of this, when the billows of the powerful clements began to overflow him, and all his exertions to no effect. 3. He faw that if he were faved, it must be Chrift alone that could fave him. Finding his own firength fail, and the Saviour near him, at this critical moment, the only alternative was, that perhaps the Lord might reach out liverance; being under the dominion of a "carnal mind, which is enmity against God." Is there any poffible way of deliverance, except through the mere grace of the Saviour? Chrift plainly fays, "Without me ye can do nothing." Our fallen ftate is fuch, that we are exprefsly told, "It is not of him that willeth, nor of him that runneth, but of God that fhoweth mercy." Now, can it be any other than the want of a conviction of being in this critical state, that can be the cause of fin can they view themselves finking down to eternal ruin, and remain wholly at eafe and quiet? If they can, then the finking difciple was alarmed without any rational ground. his almighty arm and refcue him from his threatened death. 4. We remark, that Peter was alarmed. Convinced of thofe things we have here noted, at this molt critical period, he was all attention to cry out, "Lord fave me !" All new failing him, but a gleam of hope, which refted wholly on the mere fovereign pleasure of Jefus, it cannot be ftrange that he cried out as he did. Indeed, who would not have been alarmed in this cafe? The natural capacities of every human mind are of the same ftructure. That which is calcu-ners remaining in ftupidity? Or, lated to affect one, is calculated to affect another; and we see alfo, that thofe exifting circumftances ces which would caufe alarm respecting temporal, bodily danger, would caufe alarm refpecting fpiritual, eternal danger. Το view the foul in imminent danger of fuffering the fecond death, is it not as alarming a confideration as to view the body imminently exposed to natural death? The fpiritual ftate of every one who is not born of God, will very well compare with the ftate of Peter, as it refpected his natural life. Are not finners, while they remain fuch, continually finking into eternal perdition? The Holy Ghoft tells us, they ftand "on flippery places." They are eve. ry moment fo specially expofed to fall into hell, that the prophet reprefents them as being "on flip pery places in the darknefs." Can finners deliver themfelves from this imminent danger? It is fure they can no more deliver themfelves, than could Peter, from the watery grave into which he was plunging. Our Lord reprefents them as owing more than ten thousand talents, and having no- Again; none who have juft thing to pay. They are alfo ideas of God, will fear his difpleawholly oppofed to the way of de-fure, unless they are fenfible they By adding a few general remarks, it will appear ftill more clearly, that bringing into view their criminal, ruined ftate, and pointing out to them that there is no other help, but in the mere fovereign pleasure of God, is the moft fuccefsful method of awaken. ing finners. In the first place, let it be noted, that a knowledge of danger is always neceflary in order for a perfon to fear danger. The mariner, calmly failing, feels no alarm from an unfeen ftorm; though it may foon invade him, in a moft dreadful torrent. But when it comes to his view, and he finds himself about to perish, terror and alarm feize him! Indeed, whereever there are fenfible apprehenfions of danger, emotions of fear and concern will be excited, even if there be no hope of escape. It is not hope, which alarms people, but a knowledge of danger. |